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Chiappone, Francis. "Simone Weil. L'obstacle d'autrui." Paris 8, 2001. http://www.theses.fr/2001PA081964.
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@Ce travail part du principe que Simone Weil est un auteur dont les capacités d'invention expressives sont en quelque sorte méconnues. Mais elle-même fait du langage un obstacle à l'approche de la réalité. La réalité est une totalité dont le langage nous sépare. Transformer la langue est l'un des chemins vers la totalité perdue. Mais cette transformation suppose l'épreuve physique sans laquelle l'expression retomberait dans la banalité du langage. Le corps est premier dans cette philosophie qui ne construit pas un système, mais des niveaux ou des paliers d'approche du réel. Déterminer quels sont les niveaux est l'une des tâches de ce travail. Une autre consiste à voir, une fois l'édifice en voie d'achèvement, la figure dessinée. Il y a donc pour nous non seulement un travail des mots à l'oeuvre dans le texte, mais encore un travail de l'oeuvre qui rapporte et ordonne le réel. . .
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Avery, Desmond. "Authority according to Simone Weil." Thesis, Goldsmiths College (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424326.
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Hof, Christine. "La kénose chez Simone Weil." Lille 3, 2006. http://www.theses.fr/2006LIL30055.
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Il s'agit de démontrer comment le principe de la kénose divine, tel qu'il est donné dans l'hymne aux Philippiens, est à l'œuvre dans la vie et la pensée de Simone Weil. La première partie est une biographie existentielle qui met en valeur la construction du lien entre la quête de la vérité de Simone Weil et le thème de la kénose. La partie II vise, d'un point de vue exégétique et surtout théologique, à cerner ce que la lecture de l'hymne aux Philippiens, par Simone Weil apporte de particulier à la théologie de la kénose : du renoncement de Dieu à sa toute puissance. La troisième partie correspond à une démarche épistémologique où est convoquée l'histoire des religions anciennes afin de relire et d'interpréter l'herméneutique chrétienne à partir de laquelle Simone Weil relut les textes qui, selon elle, jalonnèrent sa recherche de la vérité jusqu'à son expérience spirituelle du Christ. La partie IV se réfère aux objections de la psychanalyse auxquelles Simone Weil confronta, elle-même, son désir de suivre le Christ pour en vérifier la légitimité. La dernière partie convoque la perspective historique de la Deuxième Guerre Mondiale au sein de laquelle Simone Weil dut, concrètement, penser la paix et l'imitation du Christ
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Ardau, Marianna <1989>. "Simone Weil: Donna,Filosofa,Combattente." Master's Degree Thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5006.
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La suddetta tesi si focalizza su Simone Weil,donna forte, coraggiosa e determinata che ha voluto mettersi in gioco e lottare per dei diritti innegabili, ma che all'epoca non erano riconosciuti come tali. La tesi vuole rendere omaggio ad una combattente come poche altre, focalizzandosi in parte anche sulla tematica del diritto.
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Ito, Kyoko. "Marxisme et christianisme chez Simone Weil." Nice, 1992. http://www.theses.fr/1992NICE2014.
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L'intention intrinsèque de cette thèse se trouve particulièrement dans cette perspective : la tentative de Simone Weil d'unir le marxisme et le christianisme. Premièrement, par sa notion du bien absolu, deuxièment par sa notion de l'idolâtrie, troisièmement par sa notion de la spiritualité du travail et de la civilisation fondée sur cette notion. Or, sa position particulière vis-à-vis de l'Eglise se définit comme l'intersection entre les croyants et les non-croyants. C'est par cette position antinomique que Simone Weil a abouti au baptème sans présence écclésiale d'une part, et d'autre part a porté des contributions au concile Vatican II. Et, c'est surtout dans cette attitude que Simone Weil se présente manifestement comme l'auteur de la logique de l'absurdité. L'union des contradictoires, l'unité des contraires. Bref la pensée dialectique, élaborée à travers ses expériences uniques, telles que la vie ouvrière en usine et milicienne en Espagne idéologiquement, et spirituellement l'emprise du Christ. De là notre analyse sur son espace surnaturel en rapport au zen, sur le malheur, et sur sa notion originale : décréation.
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Piot, Severine Paulette. "Simone Weil l'enracinement, ou l'histoire d'un nouveau monde /." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1109693193.
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Thesis (M.A.)--Miami University, Dept. of French & Italian, 2005.Title from first page of PDF document. Document formatted into pages; contains [1], iii, 40 p. Includes bibliographical references (p. 38-40).
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Gabellieri, Emmanuel. "Être et don : Simone Weil et la philosophie /." Louvain-la-Neuve : Paris ; Louvain : Éd. de l'Institut supérieur de philosophie ; Peeters, 2003. http://catalogue.bnf.fr/ark:/12148/cb39083239k.
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Büchel, Sladkovic Angela. "Warten auf Gott : Simone Weil zwischen Rationalismus, Politik und Mystik /." Münster : Lit Verl, 2004. http://catalogue.bnf.fr/ark:/12148/cb391145935.
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Roche, Patricia. "Simone Weil on rights language and force." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61342.
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This thesis is an exercise in the retrieval of a critique of the moral language of rights. Grounded in her account of moral agency and her analysis of force, Simone Weil's critique of rights language goes beyond, although it contains, the Marxist view of rights language as ideological, as masking power relations. Weil argued not only that humans are unable to extract themselves from social and economic relations in order to appear equal on the political level, but also they are unable to extract themselves from the consequences of force. The thesis clarifies the Weilian appeal to examine in detail the consequences of force as a precondition to justice. Failure to conduct such an examination Weil views as a flight from reality, a consolation. Weil argued that facing the consequences of force is a virtue and requires the exercise of attention, a pivotal concept of her paradigm of renunciation. Weil's ethical category of affliction represents the psycho-social dimensions of extreme forms of victimization. Weil distinguished three objects of violation that compose reification: the body, self-interpretation and relatedness. The capacity to articulate, Weil argues, is impaired by practices which result in affliction. The recognition of muteness engenders understanding of the depth of violation. The impact of the muteness of the afflicted on the public sphere, discourse, and conceptions of justice is disclosed by the ethical category of affliction. The category of affliction discloses, not the absent voice but, the absence of a voice.
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Maia, Thaïs Lemos de Oliveira. "Simone Weil : pensamento moderno e razão supranatural." reponame:Repositório Institucional da UnB, 2009. http://repositorio.unb.br/handle/10482/8409.
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Dissertação (mestrado)—Universidade de Brasilia, Instituto de Ciências Humanas, Departamento de Filosofia, Programa de Pós-Graduação em Filosofia, 2009.Submitted by Raquel Viana (tempestade_b@hotmail.com) on 2011-06-16T20:43:03Z No. of bitstreams: 1 2009_ThaisLemosOliveiraMaia.pdf: 359704 bytes, checksum: d373fc10867c375964470c39bf5ce899 (MD5)
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Este trabalho analisa as considerações de Simone Weil no tocante à relação entre o pensamento moderno e os movimentos totalitários do início do século XX e apresenta a proposta da filósofa para o desenvolvimento de uma nova cultura, inspirada nos ideais clássicos e fundada sobre as noções de equilíbrio e harmonia. Considerando a cultura européia do período entre as duas guerras mundiais uma cultura da força, que privilegia o poder em detrimento do humano, Weil postula que é preciso rever os valores ocidentais modernos e que é preciso que os intelectuais intervenham na criação e desenvolvimento de estruturas sociais que promovam as condições de possibilidade para ampla realização do homem. Nesse sentido, o pensamento weiliano perscruta a condição mesma do ser humano e reencontra a razão supranatural, que relaciona o homem ao universo, aos outros homens e a ele mesmo, condição necessária ao estabelecimento da harmonia e da ordem no mundo. A partir dessa constatação, Weil entenderá que o desenvolvimento de uma nova cultura que se oponha à força e à opressão exige a reunião do pensamento natural com a razão supranatural, o que se pretende mostrar neste trabalho. _______________________________________________________________________________ ABSTRACT
This work analyses Simone Weil’s considerations regarding the relations between the modern thought and the totalitarian movements of the beginning of the 20th century. It presents the philosopher’s proposal for the development of a new culture, inspired by the ideals developed by the classical Greek period, based on concepts of balance and harmony. Considering the European culture of the period between the two world wars as a culture of force, that emphasizes power at the expenses of humanity, Weil argues that we must review the values of modern civilization, we need the intellectuals put in the process of creating and developing social structures to promote the conditions of possibility for the broad fulfillment of the human being. Accordingly, Weil’s thought scan the human condition and finds in this process the supernatural reason, which relates man to the universe, to other men and to himself, as the necessary condition for the establishment of the principles of balance and order in the world. From these considerations, as we intend to show here, Weil concludes that the development of a new culture that opposes to the culture of force and oppression demands that natural thought be united again to the supernatural reason. _______________________________________________________________________________ RESUMÉ
Ce travail analyse les considérations de Simone Weil en ce qui concerne la relation entre la pensée moderne et les mouvements totalitaires du début du XX ème siècle et présente la proposition de la philosophe pour le développement d'une nouvelle culture, inspirée dans les idéaux classiques et fondée sur les notions d'équilibre et d'harmonie. Weil considère la culture européenne de l'entre-deux-guerres une culture de la force, qui privilégie le pouvoir plutôt au détriment de l'humain et postule qu’ il faut revoir les valeurs occidentales modernes, qu'il est nécessaire que les intellectuels interviennent dans la création et le développement de strutures sociales qui promeuvent les conditions de possibilité pour une ample realization de l'homme. Dans ce sens, la pensée weilienne cherche avec minutie la condition même de l'etre humain et retrouve la raison surnaturelle que rapporte l'homme à l'univers, à d'autres hommes et à luimême, condition nécessaire a l'établissement de l'harmonie et de l'ordre dans le monde. De cette constatation, Weil comprendra que le développement d'une nouvelle culture que s'oppose à la force et à l'oppression exige la réunion de la pensée naturelle avec la raison surnaturelle, comme on a l'intention de montrer dans ce travail.
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Ruiz, Jiménez Juan-Manuel. "La conception du temps chez Simone Weil." Paris 8, 2012. http://www.theses.fr/2012PA083532.
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Ce travail est une analyse interne, à la fois chronologique et thématique, de la conception du temps chez Simone Weil. Nous avons traité ses textes dans un découpage par époques (la 1ère 1925-1931 ; la 2ème, 1931-1936 ; la 3ème 1936-1939 ; la 4ème 1939-1943) et nous nous sommes limité à aborder uniquement les trois premières, avant que ne se manifeste dans ses écrits le seuil mystico-religieux de la dernière époque. Notre thèse affirme que la pensée du temps est une des thématiques majeures dans l’œuvre de S. Weil, omniprésente dans tous ses objets de réflexion et dans toutes les périodes de sa vie. Nous mettons en relief la cause qui explique l’importance qu’a le temps dans l’œuvre de S. Weil, à savoir qu’il est une instance permettant de comprendre l’ensemble des dimensions qui composent la réalité humaine. C’est donc à partir de la place primordiale qu’occupe la question du temps dans l’œuvre weilienne que nous montrons que son étude fournit un vecteur d’analyse des plus diverses préoccupations de la philosophe, permettant par conséquent de trouver une voie d’accès à son œuvre titanesque, de tracer un itinéraire unitaire et cohérent. Ainsi, nous abordons la conception du temps chez S. Weil à travers quatre chapitres : dans le premier nous analysons les repères, bases et influences philosophiques principales auxquels S. Weil a eu recours pour structurer sa conception du temps. Le deuxième étudie la nature de la puissance humaine et la manière dont celle-ci se déploie, eu égard à la réalité spatio-temporelle. Le troisième aborde la question du temps dans la deuxième période de S. Weil, et cela dans une perspective d’analyse éminemment sociale, dont le noyau est la question du travail moderne en usine. Enfin, dans notre quatrième chapitre nous étudions sa troisième période, centrée sur une perspective macroscopique dans sa recherche des causes de l’oppression sociale et de la temporalité qui lui est corréléeThis is an internal analysis, both chronological and thematic, of the conception of time in Simone Weil’s works. We have divided her writing in four periods of time (the 1st one, from 1925 to 1931; the 2nd one, from 1931 to 1936; the 3rd one, from 1936 to 1939; and the 4th one, from 1939 to 1943), and we have limited ourselves to dealing only with the first three, just before the emergence of the mystic and religious character of the last period. Our thesis asserts that the thought of time is one of the main themes in S. Weil’s works, and that it is ever-present in all the objects of her analysis and in ever period of her life. We stress on the cause that explains the importance of time in S. Weil’s works, which is a juncture that allows understanding every dimension in human reality. Therefore, it is from the essential position that occupies the matters of time in Weil’s writings that we show that its study provide an analytic path in all the diverse questions she rises, and that these matters represent an entrance to her titanic works and allow a unified and coherent itinerary. Thus, we approach the conception of time in S. Weil’s works through four chapters: in the first one we analyze the benchmarks, the basis and the main philosophical influences that S. Weil followed to structure her conception of time. The second one studies the nature of human strength and the how it is displayed, regarding space and time reality. The third one deals with the question of time in S. Weil’s second time period, this with a mainly social analysis perspective, whose core is the question of modern work in factories. Last, in our fourth chapter, we study her third time period, which is centered on a macroscopic perspective in her research on social oppression and its correlated temporality
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Janiaud, Joël. "Singularité et responsabilité : Kierkegaard, Simone Weil, Levinas /." Paris : H. Champion, 2006. http://catalogue.bnf.fr/ark:/12148/cb401859318.
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Klenner, Peter. "Simone Weil and the enigma of suffering and affliction." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Fuentes, Marcel Andrea Gabriela. "Simone Weil. Una pensadora liminar y lo sagrado." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/668510.
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El título de esta tesis doctoral, Simone Weil: una pensadora liminar y lo sagrado, apunta hacia los dos ejes en torno a los que se articula la investigación desarrollada. El primero de ellos consiste en el carácter liminar del pensamiento de Weil, que se evidencia en el hecho de que considera que el pensamiento debe abarcar la mayor cantidad de relaciones, integrando y no acallando la contradicción. Es en este sentido que, en la tesis, se destacan aquellos momentos del pensamiento weiliano en que cabe detectar el pasaje entre conceptos y disciplinas, y también entre espacios, así como su transitar por áreas múltiples que consiguen ampliar el radio de las relaciones copresentes en el espíritu. El segundo eje se articula en relación al estudio y el análisis del artículo de 1943, "La persona y lo sagrado", como lugar privilegiado para investigar esta disposición weiliana a pensar desde el umbral no solo entre las orillas política y espiritual, sino también entre lo sagrado y lo impersonal.The title of this PhD thesis, ‘Simone Weil: a liminal thinker and the sacred’, aims directly at the two pivot points in which the research has been developed. The first point is focused on the liminal or threshold Weil’s thinking, which considers that human thinking must embrace the largest amount of relationships by integrating and not silencing contradictions. On this basis, the thesis highlights those ‘Weilian’ thinking moments where the passage between concepts and disciplines is identified, including between the spaces, as well as her transit through multiple areas that achieve to increase the extent of the co-present relationships in the spirit. The second point is based on the study and analysis of the 1943 article “The person and the sacred”. This is a preferential document to investigate Weil’s threshold thinking, not only between the political and spiritual sides, but also between the sacred and the impersonal.
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Nguyen, Binh Antoine. "Expérience vécue et pensée politique chez Simone Weil." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC023/document.
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Y-a-t-il une cohérence interne entre l'expérience vécue et la pensée politique chez Simone Weil ? Afin de ressaisir le questionnement de Simone Weil sur les conditions de possibilité de la liberté, notre recherche porte en premier lieu sur les critiques qu'elle a adressées aux théories philosophiques et politiques de Marx. Il s'agit donc tout autant d'analyser l'influence que Marx a pu avoir sur elle, que de prendre la mesure des écarts que sa critique l'a amenée à poser, et des principes philosophiques dont elle s'est servie à cet effet. Nous étudions, dans un deuxième temps, l'essence même du phénomène de l'oppression et à partir de là, nous dégageons quelques perspectives de la liberté individuelle et sociale, dans le sillage de ce que nous propose la philosophie. Y-a-t-il une cohérence de la ligne politique dans laquelle elle a voulu placer ses engagements sociaux et politiques pour répondre à ce problème ? Il convient pour nous, dans un troisième temps, de connaître et d'examiner le chemin qui l'a amenée à l'expérience religieuse et ce qu'elle a dit sur la connaissance surnaturelle comme la part indispensable pour rendre la vie sociale respirable. Comment concevoir la relation entre les deux expériences politique et religieuse chez elle ? Cette approche religieuse constitue-t-elle une ouverture à l'égard de sa critique politique ?Is there an internal consistency between the experiences lived out by Simone Weil and her political thought ? In order to grasp her questioning of the conditions of the possibility of freedom, our search starts off with the critique which she wrote on the philosophical and political theories of Marx. It is therefore a matter of analysing the influence that Marx might have had on her, as well as studying the differences which her critique led her to present, and the philosophical principles of which she made use to this effect. One should secondly look at the very essence of the phenomenon of oppression, and hence gauge several perspectives on individual and social freedom, in the wake of what is proposed by this philosophy. Is there a consistency in the political line in which she wanted to place her social and political commitments in order to respond to this problem ? One should, thirdly, examine and get to know the path which led her to religious experience and what she said about supernatural knowledge as the essential component for leading a bearable social life. How do we conceive the relationship between both her religious and political experiences ? Does this approach constitute an opening with regards to her political critique ?
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Piot, Séverine P. "Simone Weil: L'Enracinement, ou l'Histoire d'un Nouveau Monde." Miami University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=miami1110142489.
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Calmès, Cardoso Nathalie. "Les métamorphoses de la pauvreté chez Simone Weil." Electronic Thesis or Diss., Strasbourg, 2024. http://www.theses.fr/2024STRAC011.
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Saisir avec quelle rigueur philosophique l’attention que Simone Weil porte, sur le terrain comme dans ses textes, à l’être en défaut, l’amène à faire entrer en résonance la précarité sociale, le dénuement ascétique et la dénudation mystique. Il ne s’agit pas de faire de la pensée weilienne un système philosophique mais d’assumer les impasses et les contradictions qu’elle rencontre, en dessinant un véritable itinéraire où la pauvreté, à travers différents niveaux du réel, change de définition, de nature et de valeur, tout en caractérisant une seule et même vie philosophique, celle qui cherche ce qui fait véritablement du bien à l’hommeGrasping with what philosophical rigor Simone Weil's attention, both in her actions and in her texts, to the defective being entails, leads her to resonate social precariousness, ascetic destitution, and mystical denudation. It's not about turning Weil's thought into a philosophical system but about embracing the deadlocks and contradictions it encounters by sketching a true itinerary where poverty, through different levels of reality, changes its definition, nature, and value, while still characterizing a single philosophical life, the one that seeks what truly benefits humanity
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Gillouard, Pierre. "Simone Weil. La pensée à l'épreuve du mal." Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP055.
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Peut-on penser le sens ou la finalité ultime du mal que les êtres humains appréhendent ? Ou en termes théologiques, est-il possible de démontrer qu'il n'y a pas de contradiction logique entre l'affirmation de l'existence d'un Dieu bon, créateur et tout-puissant et l'existence du mal ? L'enjeu de cette recherche est de démontrer le traitement, inédit dans l'histoire de la philosophie, de la question de la théodicée dans la pensée de Simone Weil, à l'orée et au cœur de la Seconde Guerre mondiale. La philosophe se confronte au problème du mal - celui de son absence de sens ou de finalité - à partir d'une réflexion sociale et politique sur les conditions permettant d'envisager la disparition de l'oppression en société, et dans le creuset de l'épreuve, à la première personne, de cette oppression en usine. En franchissant, ensuite, un seuil mystique, si elle cherche à « penser ensemble dans la vérité le malheur des hommes, la perfection de Dieu, et le lien entre les deux », c'est paradoxalement en actant la fausseté et l'immoralité du projet philosophique d'une justification du mal. La réponse qu'elle propose alors est indissociable d'un travail de transformation de soi pour accéder à la vérité, le sens même de la philosophie. Simone Weil est ainsi la première philosophe à avoir pensé le problème du mal et sa réponse à partir de l'expérience de celles et ceux qui souffrent, et non pas au détriment d'eux, et sans jamais renoncer à la lutte éthique et politique contre la force et l'oppression tout au long de son itinéraire de vie et de penséeIs it possible to conceive the purpose or the ultimate meaning of evil that human beings face? Or in theological terms, is it possible to demonstrate that there is no logical contradiction between the af-firmation of the existence of a good, creative, and all-powerful God and the existence of evil? The aim of this research is to demonstrate the treatment, unprecedented in the history of philosophy, of the question of theodicy in Simone Weil's thought on the eve of and at the heart of the Second World War. The philosopher confronts the problem of evil - that of its lack of meaning or purpose - from a social and political perspective on the conditions that make it possible to envision the disappearance of oppression in society, and through the lived experience of this oppression in factory life. Then, crossing a mystical threshold, if she seeks to ‘think together in truth the affliction of men, the perfec-tion of God, and the link between the two', it is paradoxically by acknowledging the falsity and immo-rality of the philosophical project of justifying evil. The answer she proposes is inextricably linked to a process of self-transformation to access truth - the very meaning of philosophy. Simone Weil is thus the first philosopher to have considered the problem of evil and its answer from the experience of those who suffer, and not to their detriment, and without ever abandoning the ethical and political struggle against force and oppression throughout her life and thought
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Taïbi, Nadia. "L'expérience ouvrière de Simone Weil : la philosophie au travail." Lyon 3, 2007. https://scd-resnum.univ-lyon3.fr/out/theses/2007_out_taibi_n.pdf.
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Lorsque Simone Weil est embauchée chez Alsthom en décembre 1934, son engagement politique n'est pas étranger à sa décision cependant c'est en tant que philosophe qu'elle se rend à l'usine. A ce titre, elle questionne non pas l'exploitation des ouvriers mais, l'oppression qui la supporte. Le plus opprimant à l'usine est l'inversion constante des moyens et des fins par lequel les hommes se trouvent au service des machines. L'usine forme un espace utopique où la rationalisation nie toute forme de représentation personnelle de l'effort accompli. Simone Weil dévoile l'usine comme un lieu du prestige où les effets sont détachés des causes, comme par magie. A mesure que la rationalisation s'impose comme division du travail en tâches simples les choses se complexifient pour l'ouvrier. Simone Weil dira ainsi que « l'aventure de Descartes a mal tournée ». Elle entre à l'usine en pensant rencontrer le réel et le découvre comme fiction. La réflexion sur l'usine porte sur sa structure déréalisante, elle renvoie à une certaine conception de la science et de la technique où s'imposent des signes. Simone Weil met l'accent sur ce qui en résulte une organisation bureaucratique, totalitaire. L'ouvrier figure le sans droit celui qui n'a plus que sa vie à marchander. Ainsi, le questionnement de Simone Weil, en lui permettant de mettre à mal les différentes idéologies censées recouvrir la question de la condition ouvrière, répond au problème urgent pour tout philosophe d'expérimenter ce que signifie penserWhen Simone Weil is hired at Alsthom in december of the year 1934, her reasons were not only politicals but and above all philosophical. Her question is not the exploitation of the labors but the oppression that is mean. The more oppressing in the factory is the perpetual inversion between the proceedings and the purposes by whom men became slavers of the machines. The rationalization in the factory prevents the workers to express the method and the intelligence of their work. The repetition of mechanical gestures is more a method of controlling workers than a method for rationalizing work. Simone Weil will say thus : “ the adventure of Descartes took a bad way”. She became factory worker in the purpose to be connecting with the reality but, she discovered the power of fictions. Workers can no longer rule their works by their thought. They have to subordinate to the machines. Thus, Simone Weil is doing a description of totalitary organisation in wich people have to annihilate their soul. As a philosopher the experiment of Simone Weil is an answer of the question : what means thinking?
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Stokes, Thomas Hubert Jr. "Audience, intention, and rhetoric in Pascal and Simone Weil." Diss., The University of Arizona, 1990. http://hdl.handle.net/10150/185120.
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This dissertation examines audience, intention, and rhetoric in the writings of Blaise Pascal and Simone Weil. Despite the differences in historical period, ethnic heritage, sex, and milieux, which separate them, these two writers are astonishingly similar with regard to those for whom they wrote--audience--the subject matter of their writings--intention--and their skilled and self-conscious use of language in addressing their audiences and themes--rhetoric. Each of them wrote scientific or philosophical works, and polemical works, intended for a certain public; each of them then wrote, in the final years of their short lives, long notebook or journal entries, a record of spiritual experience which has since been edifying to others besides themselves. The guiding principle here is the function of language. This means how it works (rhetoric), but also, for what purpose (intention) and for whom (audience). We find many metaphors of function in Pascal and Simone Weil. The motivating concern of this dissertation is how Pascal and Simone Weil articulate, through language, God's response to man's yearnings toward God.
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Reed, Robert Charles. "Decreative Phenomenology: Levinas, Weil, and the Vulnerability of Ethics." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:109009.
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Thesis advisor: Jeffrey BloechlThe dissertation addresses two interrelated questions through a reading of works by Emmanuel Levinas and Simone Weil: (1) what justification is there for the reality of ethics since the Shoah, and (2) what does the vulnerability of the person and of ethics imply about the nature of human subjectivity and its witness to atrocity? The thesis argued is that vulnerability is the one quality that best defines human existence at every level of experience, hence that ethics requires constant active preservation. After introducing Levinas and Weil through their ideas of substitution and decreation, respectively, we consider how their tolerance of contradiction defines a decreative hermeneutics, or self-abdicative interpretation of the world. Further preliminaries justify Levinas’s use of value judgments in philosophical arguments and review the relation of his and Weil’s thought to Heidegger’s philosophy, to Nelson Goodman’s notion of worldmaking, and to the problem of evil. Through Levinas’s controversial notion of persecution, the method of decreative phenomenology is developed as an approach to ethical problems that explicitly seeks to preserve the alterity of the other person. Applications include Levinas’s idea of subjectivity as expiation, the status of testimonial literature on atrocity, and the present-day totalizing legacy of the concentration camps
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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SERRATO, ANDREIA CRISTINA. "MYSTIQUE AND EMBODIMENT: EXPERIENCE, ETHICS AND PRAXIS OF SIMONE WEIL." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=30412@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROMística e corporeidade: experiência, ética e práxis em Simone Weil caracteriza-se por um trabalho de pesquisa que se desenvolve a partir da experiência mística corpórea da filósofa de Paris, Simone Weil, que viveu uma experiência práxis místico-ética unitária em seu corpo e alma. Essa experiência se intensificou ao sentir-se tomada por Cristo em sua própria carne. Demonstraremos essa experiência a partir de sua linguagem místico-erótica, que a faz entregar-se inteiramente ao Outro. Sua espera (en attente) pelo encontro com Deus, ou melhor, ser encontrada por Ele, permite uma vida de configuração ao corpo de Cristo, a partir da proximidade com a ética Paulina, solidarizando-se em sua própria carne com as dores da humanidade, assimcomo Cristo, que entregou seu corpo para todos, culminando na verdadeira experiência eucarística: dar-se em comida e bebida para os demais. De início, nosso estudo fundamenta-se em diversas áreas do saber como sociologia, psicologia e filosofia para discorrermos sobre a temática do corpo na contemporaneidade. Terá seu portoseguro na teologia. Em seguida, nossa reflexão será realizada à luz da experiência de Simone Weil. Identificamos essa experiência mística em duas linhas de reflexão. A primeira O corpo que sofre, incontinente e resistente; e a segunda, O corpo que ama, como sensibilidade para amar e vibrar. No último passo apresentaremos sinais de uma mística erótica apostólica de configuração ao corpo do Cristo a partir de Simone Weil que aponte caminhos para se viver a mística hoje.
Mystique and embodiment: experience, ethics and praxis of Simone Weil is a research whose starting point is the mystical experience of the body according to the French philosopher Simone Weil, who had a mystical-ethical experience in praxis, merging her body and soul. Such experience was intensified when the philosopher felt as if Christ was inside her body. This experience will be demonstrated through its mystic-erotic language, which leads her to give herself up entirely to the Other. Her wait (en attente) for God, or in other words, her wait to be found by God, allowed her to have a life guided by the body of Christ, beginning with her closeness to the Pauline ethics, and showing her solidarity with the miseries of the human race, as the same as Christ did – He gave his body to everybody, which was in the end the real eucharistic experience: to give yourself as food and drink to the others. Initially, this study is based on many different areas, such as sociology, psychology and philosophy, so that we can discuss about the contemporary view of body. Our safe haven will be Theology. Afterwards, this research will be carried out in the light of Simone Weil s experience, which we reflected upon from two different perspectives – the first one the body that suffers, frail and resilient, and the second one The body that loves, with sensibility to love and to vibrate. Finally, signs of an apostolic erotic mystique to configure the body of Christ will be presented regarding Simone Weil as a starting point, since she has developed ways to live the mystique nowadays.
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Daigle, Julie. "Lire la nécessité : obéissance, liberté et décréation chez Simone Weil." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40710.
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Cette thèse propose d’examiner la conception originale et controversée de l’obéissance dans l’œuvre de Simone Weil. Selon nous, Weil hérite de son professeur de lycée, Alain, une préoccupation pour deux notions qui auront une forte incidence sur sa conception de l’obéissance, soit la nécessité et l’esclavage, ainsi que la conviction que l’ordre social et la liberté exigent des citoyens un double devoir d’obéissance et de résistance aux pouvoirs.
La conception de l’obéissance de Weil est aussi influencée par l’expérience de l’esclavage, essentiellement féminine, qu’elle a vécue en usine pendant l’année 1934-1935. Cette expérience l’amène à approfondir sa réflexion sur les notions de nécessité et de force. Le travail de la politique, selon Weil, consiste à identifier les « vraies » nécessités (à distinguer des « fausses ») auxquelles les individus sont tenus d’obéir. Ces vraies nécessités conduisent Weil à formuler la notion d’« obéissance surnaturelle », laquelle suppose une ambiguïté dans sa compréhension du rapport de l’individu avec la nécessité, entendue à la fois comme liberté et comme esclavage.
En dépit de ce qui précède, nous insistons sur l’opposition de Weil à l’esclavage social, de même que sur son éthique de l’amitié. Pour Weil, les Albigeois incarnaient l’amitié et l’obéissance au sens élevé qu’elle leur accorde, c’est-à-dire comme consentement à un objet d’amour. Weil reprend cet idéal dans l’Enracinement (1943), où elle affirme que seul un amour adéquat de la patrie peut entraîner la réapparition en France d’une forme d’obéissance légitime puisque consentie. Cet amour de la patrie doit être protégé de ses tendances idolâtriques par trois vertus : la compassion, l’humilité et l’attention. Par ailleurs, nous illustrons les liens entre l’obéissance surnaturelle et la politique, selon Weil, à partir de quatre figures qu’elle estimait admirablement obéissantes : Jeanne d’Arc, Thomas Edward Lawrence, Arjuna (héros de la Bhaghavad-Gita) et Jaffier (l’un des personnages de Venise sauvée, une pièce de théâtre de Weil).
Enfin, malgré le caractère foncièrement polysémique de la liberté dans l’œuvre de Weil, nous identifions dans ses idées sur l’obéissance une certaine parenté avec la tradition républicaine. Celle-ci relève de son opposition à la domination et à l’oppression sociale, de sa défense d’un patriotisme non idolâtrique et de ses arguments en faveur d’une citoyenneté active et agonistique. Le républicanisme de Weil critique toutefois la pensée républicaine en proposant d’en surmonter les tendances machistes ou masculinistes.
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Rozelle-Stone, A. Rebecca. "Voiding distraction : Simone Weil and the religio-ethics of attention /." Available to subscribers only, 2009. http://proquest.umi.com/pqdweb?did=1791777501&sid=8&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Thesis (Ph. D.)--Southern Illinois University Carbondale, 2009."Department of Philosophy." Keywords: Attention, Distraction, Ethics, Mysticism, Pedagogy, Weil, Simone. Includes bibliographical references (p. 213-223). Also available online.
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Rozelle, Adrian Rebecca. "Voiding Distraction: Simone Weil and the Religio-Ethics of Attention." OpenSIUC, 2008. https://opensiuc.lib.siu.edu/dissertations/272.
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My dissertation, "Voiding Distraction: Simone Weil and the Religio-Ethics of Attention," was motivated by my recognition of our contemporary culture of distractedness, which I thought was largely enabled by our idolization of technology and the attendant media delivered to the masses. Through examining Simone Weil's writings on attention, I came to realize that our distractedness could not be divorced from a fundamental misunderstanding of attention as well. A Weilienne conception reveals that attention is not just an intellectual capacity to be analyzed only in frameworks of psychology, sociology, or neurology, and something simply threatened by competing stimuli, but it is an ethical issue at base. Under this revision, to be attentive is to empty the self of attachments, expectations, and any self-satisfying consolations that preclude openness, patience, and humility. The resultant ethic is an asymmetrical one, involving an orientation to an impersonal order of love, justice, and self-renunciation--what Weil calls a "supernatural" orientation--that transcends the relative, personal, and "natural" ethics of competing rights, benefits, and duties, usually writ in the language of the marketplace. This radical ethic is inherently pedagogical, too, as an orientation that is the exemplification and socialization of a quest for truth characterized by humility. Therefore an effective antidote to a distracted culture will be found in coming to terms with this revised notion of attention through the impersonal exemplarity of it.
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Ziccardi, Maria Giovanna. "Soggetto, diritto, lavoro, nel pensiero di Simone Weil (1909-1943)." Doctoral thesis, Università degli studi di Trento, 2013. https://hdl.handle.net/11572/367873.
Full textAbstract:
Oggetto di questo percorso di ricerca è il fondamento giusfilosofico del lavoro, ricostruito e interpretato a partire dall’opera di Simone Weil. Intorno all’action travailleuse, l’Autrice offre un’ampia riflessione – filosofia e politica, teoretica ed empirica – che si ricostruisce qui in una duplice dimensione, ontologica ed etica. A livello ontologico, il lavoro emerge come incontro tra uomo e mondo, secondo una dinamica di potenza e decreazione che originariamente contrappone e connette spirito e materia. Dal punto di vista etico, il lavoro definisce e struttura il rapporto tra uomo e società : eco ne è l’articolo 1 della nostra Costituzione. Coerentemente all’impostazione weiliana, i due livelli, distinti ma inseparabili, non saranno esaminati come logicamente collegati – come se il secondo derivasse dal primo – ma analogicamente giustapposti.
La giustapposizione si tiene in forza di un concetto peculiare alla filosofia weiliana: l’attenzione. In base a questo elemento, è secondo noi possibile riformulare l’origine della riflessione sul diritto nei termini di una domanda nuova: per chi il diritto? Il concetto di attenzione risulta funzionale a ridiscutere il paradigma antropologico dell’età moderna, centrato sull’individualismo, e ad aprire spazi a un’antropologia alternativa, fondata sulla relazione e normativamente centrata sulla cura. Passando dal piano etico al piano giuridico, il motivo dell’attenzione ricade sulla definizione del ‘giusto’: attraverso la revisione di certe categorie caratteristiche del legalismo formalista, è possibile ripensare la giustizia come la ‘grammatica’ del caso concreto, vicina all’επιεικεια aristotelica.
Questo riesame delle premesse epistemologiche e teoretiche del giuspositivismo non è estraneo al dibattito filosofico giuridico attuale e a due sue espressioni, in particolare, che sembrano proseguire la linea di pensiero aperta da Simone Weil. Si tratta della ricerca sviluppata da Martha Nussbaum e Amartya Sen nota come capability approach, dove la (discussa) elencazione delle basic human capabilities è sovrapponibile al decalogo dei bisogni della persona umana argomentato dalla Weil. Di nuovo attraverso il lavoro di Martha Nussbaum, la filosofia dell’attenzione recupera la dimensione cognitiva, e insieme etica, del ‘sentire’: παθος e λογος non sono tra loro opposti, ma orientano l’azione all’interno della sfera assiologica in cui ciascuno si identifica. Il concetto stesso di ‘razionalità ’ ne esce rivisto in senso più inclusivo; e, da qui, il ruolo delle emozioni e la pratica dell’empatia vengono riabilitati come centrali per il ragionamento giudiziale, in antitesi con un modello costruito sulla logica deduttiva.
La filosofia dell’attenzione, di cui il fenomeno del lavoro è paradigma, diventa così dispositivo di interpretazione, costruzione ed educazione del ‘giuridico’. La facoltà di attenzione a cui l’uomo (che lavora) va educato diventa capacità di sentire, e questa, pre-condizione dell’azione e del giudizio, è da intendersi come capacità di lettura di porzioni più o meno ampie di realtà . Uno strumento del pensiero – o forse più precisamente un ‘risveglio’ del pensiero – che, sempre secondo le premesse della Weil, non può che tornare indispensabile a chi eserciti la funzione giurisdizionale e, probabilmente, non soltanto a costoro.
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Ziccardi, Maria Giovanna. "Soggetto, diritto, lavoro, nel pensiero di Simone Weil (1909-1943)." Doctoral thesis, University of Trento, 2013. http://eprints-phd.biblio.unitn.it/896/1/TESI_ZICCARDI.pdf.
Full textAbstract:
Oggetto di questo percorso di ricerca è il fondamento giusfilosofico del lavoro, ricostruito e interpretato a partire dall’opera di Simone Weil. Intorno all’action travailleuse, l’Autrice offre un’ampia riflessione – filosofia e politica, teoretica ed empirica – che si ricostruisce qui in una duplice dimensione, ontologica ed etica. A livello ontologico, il lavoro emerge come incontro tra uomo e mondo, secondo una dinamica di potenza e decreazione che originariamente contrappone e connette spirito e materia. Dal punto di vista etico, il lavoro definisce e struttura il rapporto tra uomo e società: eco ne è l’articolo 1 della nostra Costituzione. Coerentemente all’impostazione weiliana, i due livelli, distinti ma inseparabili, non saranno esaminati come logicamente collegati – come se il secondo derivasse dal primo – ma analogicamente giustapposti.
La giustapposizione si tiene in forza di un concetto peculiare alla filosofia weiliana: l’attenzione. In base a questo elemento, è secondo noi possibile riformulare l’origine della riflessione sul diritto nei termini di una domanda nuova: per chi il diritto? Il concetto di attenzione risulta funzionale a ridiscutere il paradigma antropologico dell’età moderna, centrato sull’individualismo, e ad aprire spazi a un’antropologia alternativa, fondata sulla relazione e normativamente centrata sulla cura. Passando dal piano etico al piano giuridico, il motivo dell’attenzione ricade sulla definizione del ‘giusto’: attraverso la revisione di certe categorie caratteristiche del legalismo formalista, è possibile ripensare la giustizia come la ‘grammatica’ del caso concreto, vicina all’επιεικεια aristotelica.
Questo riesame delle premesse epistemologiche e teoretiche del giuspositivismo non è estraneo al dibattito filosofico giuridico attuale e a due sue espressioni, in particolare, che sembrano proseguire la linea di pensiero aperta da Simone Weil. Si tratta della ricerca sviluppata da Martha Nussbaum e Amartya Sen nota come capability approach, dove la (discussa) elencazione delle basic human capabilities è sovrapponibile al decalogo dei bisogni della persona umana argomentato dalla Weil. Di nuovo attraverso il lavoro di Martha Nussbaum, la filosofia dell’attenzione recupera la dimensione cognitiva, e insieme etica, del ‘sentire’: παθος e λογος non sono tra loro opposti, ma orientano l’azione all’interno della sfera assiologica in cui ciascuno si identifica. Il concetto stesso di ‘razionalità’ ne esce rivisto in senso più inclusivo; e, da qui, il ruolo delle emozioni e la pratica dell’empatia vengono riabilitati come centrali per il ragionamento giudiziale, in antitesi con un modello costruito sulla logica deduttiva.
La filosofia dell’attenzione, di cui il fenomeno del lavoro è paradigma, diventa così dispositivo di interpretazione, costruzione ed educazione del ‘giuridico’. La facoltà di attenzione a cui l’uomo (che lavora) va educato diventa capacità di sentire, e questa, pre-condizione dell’azione e del giudizio, è da intendersi come capacità di lettura di porzioni più o meno ampie di realtà. Uno strumento del pensiero – o forse più precisamente un ‘risveglio’ del pensiero – che, sempre secondo le premesse della Weil, non può che tornare indispensabile a chi eserciti la funzione giurisdizionale e, probabilmente, non soltanto a costoro.
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Takahashi-Romanelli, Hiromi. "Simone Weil : une philosophie de la force et de la faiblesse." Rennes 1, 2010. http://www.theses.fr/2010REN1PH01.
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« La force fait de l’homme une chose ». Ce constat fonde les réflexions de Simone Weil (1909-1943) sur la société moderne et le monde de l’entre-deux-guerres. Notre étude a premièrement pour objectif de donner à la notion de force une place majeure dans la lecture de l’ensemble de son œuvre, en éclaircissant son analyse des effets et des différentes manifestations de la force, tels que le pouvoir dans la société, la violence dans la guerre ou dans la relation de soi à autrui, la conception de la toute-puissance dans la religion. Cependant, s’il est vrai que l’analyse de la force est essentielle dans la philosophie weilienne, c’est aussi notre intention de montrer combien il serait réducteur de considérer cette analyse uniquement comme une dénonciation. Nous nous proposons d’y cerner un élément original, une « philosophie de la faiblesse » reconnaissant les valeurs de faiblesse, d’impuissance, de vulnérabilité. Simone Weil, en s’opposant à l’idée que toute modération est faiblesse, pose la faiblesse comme une potentialité positive, seule antidote à la force brutale, « ce qui est plus fort que le plus fort ». Si une telle philosophie de la faiblesse n’a pas été développée de façon systématique, elle émerge néanmoins avec une grande cohérence lorsqu’on analyse la dynamique de la pensée weilienne s’articulant, au fil des œuvres, autour des deux pôles complémentaires de la force et de la faiblesse. Ces deux notions-clefs définissent une structure de pensée qui sous-tend de textes très variés, tels que les textes philosophiques de la jeunesse, les écrits socio-politiques, les réflexions sur la civilisation, les écrits sur la science, la religion et l’éthiqueForce makes man into a thing". This remark forms the basis of Simone Weil's (1909-1943) thought on modern society and on the world between First and Second World War. The primary objective of our study is to put the concept of force in a prominent position in the interpretation of the whole body of her work, by highlighting her analysis of the effects and of the different manifestations of force, such as power in society, violence in war or in human relations, the concept of omnipotence in religion. Although the analysis of force is essential to Simone Weil's philosophy, we also aim to show that it cannot be reduced to simply a denunciation. We further identify an original element, a "philosophy of weakness" recognizing the value of weakness, powerlessness, vulnerability. By opposing the idea that any form of moderation is weakness, Simone Weil sets weakness as a positive potentiality, the only antidote to brutal force, "that which is stronger than the strongest". Although such a philosophy of weakness has not been developed systematically, it emerges with great coherence from Weil's writing when one analyses the internal dynamics of her thought, which appears to be polarized around the two complementary ideas of force and weakness. These two key ideas underpin the structure of a variety of her texts, such as the philosophical writings of her youth, socio-political articles, reflections on civilisation, science, religion and ethics
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Mazeau, Liesse Micheline. "Le sentiment de l'amour dans l'œuvre et la vie de Simone Weil." Paris 1, 1988. http://www.theses.fr/1988PA010528.
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Simone Weil, de tempérament passionné, avait à l'égard de la passion, la plus grande méfiance. Il semble qu'elle ait reporte sur l'amour charnel, les griefs qu'elle adressait à cette dernière. Pour elle, le désir, lorsqu'il s'arrête sur la créature se trompe d'objet. Dans ces conditions, le seul amour des autres possible, dans l'ordre électif, est l'amour chaste ou l'amitié. Lorsque le sentiment se purifie jusqu'à devenir inconditionné, charité pure, il atteint sa perfection dans l'attention, la compassion à l'égard du malheureux. Dieu n'eut tout d'abord aucune place dans les pensées de S. Weil née dans un milieu agnostique. Mais elle vit ensuite dans l'amour de la vérité l'une des formes implicites de l'amour de dieu. Dans cette quête, la part de l'intelligence est grande, mais s'il faut épuiser toutes ses ressources, il convient également de reconnaitre ses limites. Si l'on désire la vérité et si l'on sait l'attendre, vient un jour ou celle-ci est révélée. S. Weil en fit l'expérience dans "une soudaine emprise du christ sur elle-même", alors qu'elle n'avait pas encore lu les mystiques et qu'elle n'aurait jamais imaginé la possibilité d'un contact direct avec dieu. Le malheur et la beauté du monde sont les deux voies par lesquelles on pénètre au sein du mystère. A la folie d'amour de dieu qui s'est retiré en créant, répond la folie d'amour de l'homme qui se vide pour rendre à dieu sa place et le laisser aimer à travers lui. L'amour de soi, pour S. Weil, est d'abord attention à la partie supérieure de son individu, et conscience d'une vocation à accomplir: vocation personnelle (qui passe par la "porte étroite". .Simone Weil, of a passionate disposition had the greatest distrust of passion. It seems that she transferred her griefs against passion onto carnal love. For her, desire, when it stops at the creature, mistakes it's object. In these conditions, the only possible love of others is chaste love or friendship. When the felling purifies to the point of being unconditioned, pure charity, it reachs it's perfection in care, compassion to the wretched. At first, god has no place in the thoughts of S. Weil, born into an agnostic family. But later she lived in the love of truth, one of the implicit sorts of love of god. In this quest, the share of intelligence is great, but if one must exhaut all the resources, one must acknowledge it's limits. If one wants the truth and can wait for it, one day it will be revealed. S. Weil experienced this in "a sudden ascendancy of Christ on herself", when she had not yet read the mystics and had never imagined the possibility of a direct contact with god. The misfortune and the beauty of the world are the two ways to the heart of the mystery. To the mad love of god who withdrew whilst creating replies the made love of men who must empty themselves in order to give his place back to god and let him love through them. Love of oneself for S. Weil, is firstly attention paid to the superior part of the individual, and consciousness of a vocation to be accomplished: personal vocation (which go through the "narrow door" and the obedience), social. .
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Blackburn, Vivienne. "Christian responsiveness in the work of Dietrich Bonhoeffer and Simone Weil." Thesis, University of Leeds, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.445885.
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Przybylska, Nelli. "L' ascèse de la parole dans les écrits de Simone Weil." Paris 7, 2009. http://www.theses.fr/2009PA070002.
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Les Cahiers de Simone Weil semblent bien illustrer les rapports étroits entre l'ascèse et la parole. Ils constituent un point de départ pour une discussion sur l'ascèse sur sa forme moderne. Les textes des philosophiques anciens et contemporains (Merleau-Ponty, Kitarô, Harphman, Chrétien, Flood) placent la problématique dans un contexte large à commencer par Platon en passant par témoignages des ascètes chrétiens et bouddhistes. Cependant, il s'agit plutôt d'inscrire les problèmes que Simone Weil pose dans l'histoire des idées qui ont tracé et ont contribué à une certaine forme de la culture européenne. La réflexion porte sur la place et l'importance de l'ascèse dans l'exercice et l'expérience de la parole. Le caractère de ce travail consiste à interroger la notion de parole, sa dimension sapientiale, parfois rhétorique. La sagesse s'exprime évidemment par le biais de la parole figurative : la parrhêsia et le paradoxe y constituent la preuveThe subject accentuates the different philosopher and religious points of view. What's the aim of ascetic practice ? Which mode of existence is in relation with the way of wisdom and perfection? What's the world contribution to the wisdom? What's an importance and what's a sense of ascetic's techniques in the world in the era of globalization? Does-it exist the language and the mode of existence which could reply to requirement of our civilization ? In this work l'm attached to a contemporary research like those of Maurice Merleau-Ponty, Nishida Kitarô, Gavin Flood Geoffrey Harphman. But l've chosen for example of my dissertation the Notebooks of a French writer and philosopher - Simone Weil. This author, completely engaged into the politic actuality 20th century, she introduces no only into the problems of actual world, but she removes ; philosopher thought into the Greek Civilization. This work is founded on Simone Weil's Notebook and on the thought of Fathers of the Desert. The main problems include the linguistics and ascetic terms like : apatheia - the state of happiness , parrhêsia – the boldness speech, the exercises attention, paradox - the way of wise expression
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Sekino, Tetsuya. "Peut-on parler de Dieu aujourd'hui ? : De Wittgenstein à simone weil." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3024/document.
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On est consciemment ou inconsciemment influencé par le scientisme et le positivisme logique. Nous posons donc une question : Peut-on parler de Dieu aujourd’hui ? Pour répondre à cette question, nous choisissons deux philosophes : Wittgenstein et Simone Weil. Selon Wittgenstein, « sur ce dont on ne peut parler, il faut garder le silence ». Ce qu’il veut dire par là, ce n’est pas que Dieu n’existe pas ou que Dieu n’est pas intelligible comme le disent le scientisme et le positivisme logique. Ce qu’il veut dire par là, c’est que Dieu existe effectivement, mais que l’on ne peut parler de lui en raison de la limite de notre langage. Or, la faute de Wittgenstein consiste à détourner les yeux de l’intelligibilité religieuse ou métaphysique. En ce qui concerne Simone Weil, elle parle de Dieu dans ses écrits et ses lettres. Qu’est-ce qui lui permet de parler de Dieu ? C’est le premier intérêt de ce projet. Et le deuxième intérêt consiste à déterminer l’expérience mystique de Simone Weil, car l’utilisation du mot « mystique » dans les études sur elle est assez arbitraire. Le troisième intérêt est de mettre en relief la relation entre la non-lecture et l’intuition chez elle. Enfin, le cinquième intérêt est de traiter la relation entre le bouddhisme zen et la pensée de Simone Weil. A travers nos études sur le concept d’intuition chez Simone Weil, nous proposerons une autre vision du monde que le scientisme et le positivisme logiqueWe are consciously or unconsciously influenced by scientism and logical positivism. So we asked a question: Can we speak of God today? To answer the question, we focus on two philosophers, Wittgenstein and Simone Weil. According to Wittgenstein, “Whereof one cannot speak, thereof one must be silent.” What he means by that is not that God doesn’t exist or that God is not intelligible as say scientism and logical positivism. What he means by that is that God does exist, but we can’t talk about him because of the limits of our language. But the lack of Wittgenstein is to look away from religious or metaphysical intelligibility. As for Simone Weil, she speaks of God in her writings and letters. What allows her to speak of God? This is our first point of interest. And our second point of interest is to define the mystical experience of Simone Weil, because the use of the word “mystical” in studies of Weil is rather arbitrary. Our third point of interest is to highlight the relationship between “non-reading” and intuition in Simone Weil. Our fourth point of interest is to explore the relationship between Zen Buddhism and the thought of Simone Weil. Through studying them, we will answer this question and, through Weil’s concept of intuition, we propose a worldview that is different from scientism and from logical positivism
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Devette, Pascale. "La pensée tragique d'Albert Camus, de Simone Weil et d'Hannah Arendt." Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCC195/document.
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Cette thèse propose une conception du tragique à partir des pensées d’Albert Camus (1913-1960), de Simone Weil (1909-1943) et d’Hannah Arendt (1906-1975). L’objectif n’est pas uniquement de comparer leurs pensées, mais de révéler chez chacun une vision du tragique qui permet, à terme, de peindre les contours d’une pensée tragique. La pensée tragique est pensée de l’existence, de l’humain, du politique, de la médiation par le récit et du travail. Il y a tragique lorsque la personne se dépossède d’une part de souveraineté. Cette destitution est ouverture radicale à soi et au monde, parce qu’elle arrache pour un moment ce que la force a déposé en soi-même. Sur le plan politique, le tragique apparaît lorsqu’il y a pluralité et implique une capacité à argumenter avec les autres, à les regarder et à les écouter. Ce faisant, le tragique intègre une conception non souveraine du « soi » et de la vie à plusieurs, il fait état d’un souci constant pour arrimer la démesure de certaines actions à la mesure d’un monde partagé en commun. Au registre plus individuel, la posture tragique peut se décrire comme capacité à percevoir plus loin que soi. La personne qui a un rapport tragique au monde s’enfonce, pour ainsi dire, dans l’extériorité, au sens où elle remarque la non-souveraineté des autres et d’elle-même sur l’action, où elle se confronte à la nécessité parfois souffrante de la vie. Cette confrontation lui permet de distinguer dans l’extériorité ce qui doit être changé et ce qui relève de la nature des choses. Pour que le tragique du politique s’arrime avec le tragique individuellement vécu, certaines médiations doivent être présentes, notamment la circulation de récits (mettant en scène la non-souveraineté des acteurs politiques et la fragilité du commun), d’une part, et des conditions de travail favorisant la réceptivité de ces récits, d’autre partThis dissertation argues for a conception of the tragic based on the thought of Albert Camus (1913-1960), Simone Weil (1909-1943) and Hannah Arendt (1906-1975). The goal is to compare not only their thought in general, but to reveal in each a vision of the tragic that develops a sketch of the contours of a tragic thought. Tragic thought is the thought of existence, of the human, of the political, and of mediation through storytelling and labour. The tragic emerges when one is dispossessed from a part of one’s sovereignty. This destitution is a radical opening to self and to the world because, for a moment, it snatches away whatever strength had been gathered in the self. On the political level, the tragic appears in a context of plurality and it implies a capacity to debate with others, to look at them and to listen to them. In so doing, the tragic integrates a non-sovereign conception of “self” and of collective life. It constantly tries to fix the excessiveness of certain actions to the extent of the shared and common world. On the individual level, the tragic attitude can be described as a capacity to perceive beyond the self. The individual who has a tragic relationship to the world is submerged in exteriority, in the sense that she notices the non-sovereignty of others and of herself with respect to action; she directly faces the necessity and often the suffering of life. This confrontation allows her to distinguish outside of herself that which must be changed from that of the natural order of things. For the tragic of the political to align itself with the tragic as lived individually certain mediations must be present, notably the circulation of storytelling (presenting the non-sovereignty of political actors and the fragility of the common), on the one hand, and the conditions of labour that favour the reception of this storytelling, on the other
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Coursol, François. "La politique, le social, et l'ethique, dans l'oeuvre de simone weil." Reims, 1995. http://www.theses.fr/1995REIMD001.
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Pourquoi et comment simone weil, dont la pensee de jeunesse, malgre la place accordee au travail, se situe dans le prolongement de la philosophie reflexive, s'oriente t'elle ensuite vers une pensee necessitariste ? avant que de deboucher sur une notion "d'ordre du monde", proche de "l'amor fati" stoicien, l'auteur developpe une reelle reflexion politique, qui est en un sens une veritable redecouverte du politique, meme si cette reflexion est assez vite occultee par la pensee du social et de l'organisation. Le paradoxe de la critique weilienne adressee a marx, est que simone weil aboutira a des positions theoriques tres proches des vues de marx. Elle ne revient ni a hegel, ni a kant, ou a la lecture reduuctrice faite par marx de ces deux auteurs. Ainsi, simone weil operera une lecture criticable des rapports de la pensee et du travail de la pensee et de l'etre. Sa proximite a marx, et l'acceptation du materialisme dialectique - dans l'acception qu'elle en donne - feront qu'elle ne tiendra pas compte, comme marx, de la difference de nature entre le chosal et l'humain, et qu'elle abandonnera, particulierement dans les dernieres oeuvres et la derniere periode, la demarche interpretative indispensable a la comprehension de ce qui est conscient et humain, au profit d'un traitement descriptif ou mecanisteThe young simone weil's thought was a continuation of introspective philosophy, despite the important role of work in her life. How and why did she then turn to utilitarian thought ? before coming to a notion of "world order" similar to the stoic "amor fati", the author develops a veritable political reflection which is, in a way, a real rediscovery of politics, even though this reflection quickly disappears behind her social and organizational thought. The paradox behind weil's critique of marx is that she comes to theoretical positions that are very close to marx's views. She never goes into hegel, nor kant, nor marx's narrow interpretation of these two authors. Thus, simone weil gives an interpretation of the relationship between thought and work and between thought and work and between thought and being, that is open to criticism. Her similarity to marx, with the acceptance of dialectic materialism - as she interprets it - leads her not to take into account the difference in nature between the realm of the objet and the human as marx does. Particularly in her last works and in the final period, she abandons the interpretive method that is indispensable to understanding the realm of consciousness and humaness in favor of a descriptive mechanical interpretation
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Numminen, Tuija. "God, power and justice in texts of Simone Weil and Dorothee Sölle /." Åbo : Åbo akademi förlag, 2001. http://catalogue.bnf.fr/ark:/12148/cb39139139w.
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Gabellieri, Emmanuel. "Etre et don l'unite et l'enjeu de la pensee de simone weil." Nice, 1997. http://www.theses.fr/1997NICE2002.
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Ce travail aborde l'ensemble de la pensee weilienne, sous un angle a la fois chronologique et thematique prenant pour fil directeur la question de l'etre et du don. Une premiere partie "l'etre et l'esprit" (1925-43), analyse la maniere dont cette pensee, inspiree par la tradition reflexive, voit dans le don du monde, le don de soi a soi et la distance a l'egard du bien, les premieres verites. La deuxieme partie, "l'etre et la grace" (1934-41), a partir du passage de l'humanisme d'alain a l'experience de la grace surnaturelle, etudie la metaphysique de la revelation et de la creation qui en est issue, liant une ontologie de la mediation a une theologie trinitaire. La troisieme partie "l'etre et le don" (1941-43), considere enfin la philosophie de la religion, la philosophie politique et l'ethique mystique de la "decreation" qui visent a definir les modalites d'incarnation de la grace dans le monde. La conclusion insiste sur l'originalite et l'exigence d'universalite d'une pensee voulant conjuguer une philosophie de l'action et la mystique la plus radicale, la grece et l'inde, le principe de rationalite et de liberte de la modernite et le christianisme, definissant ainsi de maniere neuve un rapport universel entre la raison et le surnaturel, l'etre et le donThis work takes up the whole weilian thought, both from a chronological and thematic angle, taking the question of the being and the giving as a looding thread. Part me, "the being and the spirit" (1925-34), analyses the way this thought, inspired by reflective tradition sees the primal truths in the gift of the world, teh gift from self to self and the distance to the good. Part two, "the being and grace" (1934-41), starting from the passage of alain's humanism to the experience of supernatural grace, studies the metaphysics of revelation and creation that derive from it, connecting an ontology of mediation to a trinitarian theology. Finally, part three, "the being and the giving" (1941-43), takes into consideration the philosophy of religion, the political philosophy and mystic ethics of "decreation" that tend to define the modalities of incarnating grace in the world. The conclusion insists on the originality and requirments of universality of a thought that wants to combine greece and india, the principle of rationality and liberty of modernity and christianity, a philosophy of action and the most radical mystics, thus defining in a new way the relationship between reason and supernaturel, being and giving
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Pablo, Martínez Amanda de. "Mεταξύ: Consideracions per a l’amor contemporani, de Simone Weil a Diotima de Mantinea." Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/670467.
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Aquest present estudi analitza la relació entre Simone Weil i Plató, a través de la noció de μεταξύ i el platonisme que s’hi vincula. Aquesta noció és estudiada a través del diàleg platònic del Convit i més concretament el discurs de Diotima de Mantinea, i dins de totes les obres de Simone Weil.
L’estudi de l’obra de Simone Weil porta a identificar una «platonicitat» que hem intentat classificar dins dels estudis platònics. D’afegitó l’estudi de μεταξύ en la obra weiliana ens ha permès establir una relació de l’autora dins del marc de la filosofia del segle XX.
D’aquesta manera a través de la comprensió del text platònic i de la seva traducció, i posant-la en relació amb les interpretacions d’en Jordi Sales, Stanley Rosen i Giovanni Reale hem establert una relació entre el concepte de μεταξύ que tenia Plató i el que tenia Simone Weil.
Finalment, hem establert que el concepte μεταξύ es tracta d’una noció fonamental per tal d’entendre la filosofia i que ens permet una comprensió més profunda del significat que suposa l’amor.This essay demonstrate the relationship between Simone Weil and Plato, through the concept of μεταξύ and the Platonism associated with it. We find this notion in the Platonic dialogue the Symposium, more specifically in the discourse of Diotima of Mantinea, and furthermore in Simone Weil’s work. Subsequently, Simone Weil's work leads to the identification of a «Platonism» that we have tried to classify within the Platonic studies. In addition, the study of μεταξύ in Weil’s work has allowed us to establish a relationship between her and the framework of twentieth-century philosophy. Hence, through the understanding of the Platonic dialogue and its translation, and the interpretations of Jordi Sales, Stanley Rosen and Giovanni Reale, we have settled a correlation of the concept of μεταξύ in Plato and in Simone Weil. Finally, we have bestowed μεταξύ as a fundamental notion in order to understand philosophy, which allows us to a deeper understanding of the meaning of Love.
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Fox, Lisa Courtney Lienesch Michael. "Finding freedom Simone Weil, Hannah Arendt, and Herbert Marcuse on post-totalitarian politics /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,148.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2006.Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Political Science." Discipline: Political Science; Department/School: Political Science.
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Matheu, Ribera Pau. "Simone Weil. Una filosofia política sorgida del compromís radical de no mentir-se." Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/672649.
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En aquest treball s’analitzen les propostes polítiques concretes que Simone Weil va elaborar per combatre l’auge del totalitarisme. Per fer-ho, s’ha optat per seguir el desenvolupament del seu pensament polític parant atenció als canvis i contradiccions que trobem en els seus textos, respectant l’ordre cronològic en què van ser escrits.
Al primer capítol s’analitza el diàleg que Weil establí amb les teories revolucionàries del seu temps, i en especial amb el marxisme, per tal de comprendre les condicions de possibilitat d’una revolució capaç alhora de vèncer el feixisme i eliminar l’opressió capitalista. S’hi estudien les característiques essencials del que per Simone Weil és la gran aportació de l’obra de Marx, a saber, l’elaboració d’un mètode materialista d’anàlisi social, i es mostra de quina manera Weil utilitza aquest mètode per criticar la teoria marxista de la revolució. S’hi destaquen, així mateix, les aportacions que Weil fa a aquest mètode, que li permeten definir un «art de la política» alliberat de la teleologia històrica marxista.
Al segon capítol s’estudia com determinades experiències –l’experiència com a obrera entre 1934 i 1935, l’experiència de la guerra civil espanyola el 1936 i les experiències místiques de 1935, 1937 i 1938– l’obliguen a incorporar nous elements en la seva comprensió de la realitat social, modificant significativament algunes de les seves concepcions anteriors. S’analitza de quina manera s’incorporen aquests elements al mètode d’anàlisi social descrit en el primer capítol i l’ús que en fa Simone Weil per elaborar una explicació de l’eficàcia de les tècniques de dominació totalitàries. Es mostra que el descobriment de l’obra de T. E. Lawrence li serveix per imaginar un tipus d’acció política que hauria de poder contrarestar els efectes d’aquestes tècniques de dominació –descrit al text «Projet d’une formation d’infirmières de première ligne»– i s’analitzen els motius que la portaren a renunciar al pacifisme el 1939. Finalment, s’aporten les raons per les quals Weil considera que la intervenció d’un element «sobrenatural» és políticament indispensable.
Al tercer i últim capítol s’analitzen les condicions de possibilitat de la intervenció d’aquest element sobrenatural, l’únic, segons Simone Weil, capaç de capgirar algunes de les tendències humanes causants de l’opressió. Es mostra també que en els escrits weilians trobem explicacions significativament diferents d’aquesta intervenció, algunes de les quals són incompatibles entre si. Finalment, s’estudien els diversos intents que Simone Weil feu per garantir la influència política d’aquest element sobrenatural, sense deixar de mostrar les contradiccions evidents entre alguns d’aquests intents i altres aspectes del seu pensament polític.This work analyses the concrete political proposals that Simone Weil elaborated to confront the rise of totalitarianism. In order to do so, we have chosen to follow the development of her political thought paying attention to the chronology and to the changes and contradictions that we find in her texts. In the first chapter we analyse the dialogue that she established with revolutionary theories of her time, specially with Marxism, in order to understand the conditions of possibility of a revolution. We study the essential aspects of what Simone Weil takes to be the Marx’ most important contribution, a materialistic method of social analysis, and we show how Weil uses this method herself to criticise the Marxist theory of Revolution. We also highlight Weil’s own contributions to this method, which allow her to define an “art of politics” freed from Marxist historical teleology. In the second chapter we study how some experiences – the factory work, the Spanish civil war and the mystical experiences – oblige Simone Weil to incorporate new elements to her comprehension of social reality. We analyse how these elements modify the method of social analysis described in the first chapter and how Weil uses this method to explain the efficiency of totalitarian techniques of domination. We also show that the discovery of T. E. Lawrence’s work allows her to imagine a kind of political action able to confront these techniques of domination, and we analyse the motives which lead her to abandon pacifism in 1939. Finally, we explain why Simone Weil thinks that the intervention of a “supernatural” element is politically indispensable. In the third chapter we analyse the conditions of possibility of the intervention of this supernatural element, which is the only thing that, according to Simone Weil, can change some of the human inclinations responsible of oppression. We also show that in Weil’s writings we find significantly different explanations of this intervention, some of which are mutually exclusive. Finally, we study some of the proposals that she elaborated in order to ensure the political influence of this supernatural element.
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Pollak, Nancy. "On work and war: the words and deeds of Dorothy Day and Simone Weil /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2397.
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Griffin, Gabriele. "The influence of the writings of Simone Weil in the fiction of Iris Murdoch." Thesis, University of Leicester, 1989. http://hdl.handle.net/2381/7648.
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Bäärnhielm, Pousette Sophie. "Avskapelse och livsglupskhet : Helig självsvält och oheligt ätande hos Etty Hillesum och Simone Weil." Thesis, Södertörns högskola, Estetik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-44960.
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This essay investigates the philosophies and practices of Simone Weil and Etty Hillesum from the viewpoint of their relation to eating. By analyzing them aided by Renée Girard’s theory of mimetic desire, I discuss similarities and differences between Weils and Hillesums work and spiritual development. Entering their thinking through Robert Daly’s notion of a phenomenology of redemption, which describes the form of mimetic desire that counters, rather than produces, violence, I discuss, guided by Susan Bordo’s work on eating disorders as well as Maurice Merleau-Ponty’s phenomenology of perception, how Weil and Hillesum can be said to engage in this respectively. By contrasting Weil’s decreation with Hillesum's compulsive overeating, or “life-gluttony”, my analysis argues that Hillesum's diaries depict how she copes with violence by practicing a kind of radical self-love, through which she becomes able to reconcile with both herself and her outside world. As for Weil, I argue that the self-destructive ethics that her decreation consists in prevent her from reaching a full reconciliation, insofar as it constitutes only internalized violence, and not a refusal of violence as such. Thus, my conclusion is, Hillesum's philosophy might be said to be an expression of a more complete redemption, as I formulate it taking my departure in Daly's concept, than Weil's.Denna uppsats diskuterar Simone Weils och Etty Hillesums verk och liv med avstamp i Weils formulering av begreppet avskapelse samt den livshunger, eller livsglupskhet, som Hillesum beskriver i sina dagböcker. Med hjälp av Renée Girards teori om mimetiska begär undersöker den hur självsvält och överätande figurerar i Weil och Hillesums liv och verk, och hur dessa fenomen relaterar till deras respektive andliga och etiska övertygelser. Utifrån Richard Dalys tanke om en försoningens fenomenologi, baserad i Girards teori om mimetiska begär, Susan Bordos analys av ätstörningar som kulturellt fenomen samt Maurice Merleau-Pontys kroppsorienterade fenomenologi utreder den skillnader och likheter mellan Weil och Hillesum med avseende på hur deras etiska övertygelser gestaltas av och i deras liv och verk. Min analys gör gällande att Hillesums dagböcker skildrar hur hon gör upp med våld genom att praktisera ett slags radikal självkärlek, genom vilken hon blir förmögen att försonas med såväl sig själv som sin omvärld. Vad gäller Weil, hävdar jag att den självförintande etik som hennes avskapelse består i omöjliggör en fullkomlig försoning, såtillvida som den endast utgör ett internaliserat våld, och inte en uppgörelse med våldet som sådant. Därmed, är min slutsats, kan Hillesums filosofi möjligen sägas vara ett uttryck för enmer fullkomlig försoning, som jag formulerar den med avstamp i Dalys begrepp, än Weils.
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Larson, Kate. ""Everything important is to do with passion" : Iris Murdoch's concept of love and its Platonic origin /." Uppsala : Department of Philosophy, Uppsala University, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-9532.
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JULIANO, MIGUEL ANGELO GUIMARAES. "ETHICS AND THE MYSTIC IN SIMONE WEIL: TO ACT LIKE A SLAVE, MEDITATING UPON LOVE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2004. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=5378@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORINSTITUTO ARQUIDIOCESANO SANTO ANTÔNIO
A busca pelo mistério, como manifestação do sagrado na vida, norteia o desejo dos homens e mulheres do nosso tempo, de forma cada vez mais instigadora. Simone Weil oferece-nos um paradigma, tanto na sua biografia como nos seus escritos, em busca do mistério no coração da experiência humana. Qual o alcance e o significado do seu testemunho pessoal podemos encontrar nos limites entre o necessário e o gratuito: enquanto mística, por situar o desejo do coração humano para além dos objetos de gratificação, produzidos na sociedade técnicocientífica e, enquanto ética, ao estabelecer uma fonte de sentido que norteia o agir, sustentado pelo bem? A partir da leitura e interpretação das obras do período social e, sobretudo religioso de Simone Weil, procuramos responder a essa clássica questão da Teologia, indicando a convergência entre o mistério de absoluta gratuidade, presente nos limites da experiência humana, levando em consideração as noções de Atenção, Descriação, Mediação e Enraizamento, e o seu empenho em favor dos humilhados, através da compaixão e da solidariedade de Deus nos seres humanos habitados pela graça.
The search for mystery, as a manifestation of what is sacred in life, directs the desire of the men and women of our time, inciting them more and more. Simone Weil offers us a model, both in her biography and in her writings, in search of mystery at the heart of human experience. What is the extent and the meaning of her personal testimony that we can find within the limits between what is necessary and what is gratuitous: on one hand mystic, because the desire of the human heart goes beyond objects of gratuity which are produced in our technical-scientific society, and on the other hand ethic, establishing a source of meaning that guides actions, sustained by good? From the reading and interpretation of the works from the social and particularly the religious period of Simone Weil, we attempt to answer this classic question of theology, showing the convergence between the mystery of absolute gratuity, present in the limits of human experience, bearing in mind the notions of Attention, De-creation, Mediation and Taking Root, and the struggle on behalf of those who are humiliated, through the compassion and the solidarity of God in those human beings inhabited by grace.
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Kotva, Simone Agnes. "Repetition and reciprocity : philosophies of suffering in the stoicisms of Gilles Deleuze and Simone Weil." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709410.
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Grafe, Adrian. "Creation et decreation dans la poesie de gerard manley hopkins : l'oeuvre de hopkins lue a la lumiere de la pensee de simone weil." Paris 7, 1997. http://www.theses.fr/1997PA070095.
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Cette these propose une lecture interpretative de la poesie de gerard manley hopkins (1844-1889) a travers la pensee, prise essentiellement en son aspect religieux, de simone weil (1909-1943). On fournit des definitions des deux termes-clef du titre de la these, ainsi que l'historique de ces termes. La pensee weilienne est particulierement apte a servir comme outil interpretatif de la poesie de hopkins. Elle est metaphorique. Elle est aussi variee, mais au coeur de cette pensee reside son intuition spirituelle principale : la decreation. On explore les interfaces entre la pensee weilienne et celle de hopkins telle qu'il l'exprime dans ses homelies et ses notes spirituelles. Nous etudions la poesie de hopkins en fonction des elements de la pensee weillienne presentes. Nous examinons en profondeur the wreck of the deutschland, qui fonde l'oeuvre poetique de la maturite. Une reflexion est offerte sur le choix de la forme poetique : l'ode pindarique. Nous abordons la question de la beaute, fondamentale pour les deux ecrivains, ainsi que celles de la rupture et de la balance, et les multiples experiences de dieu rencontrees dans l'ode. Par la suite, on s'interroge sur la divinite, sur la facon dont dieu decree le poete et est decree par lui ; puis sur le moi qui est en relation, en negociation avec dieu nous lisons les poemes de la jeunesse pour tacher d'y discerner la presence de la creation et de la decreation. Dans les journals de hopkins s'exerce a l'attention, dont les poemes sont des manifestations superbes. La perspective weilienne permet de mettre en relief toute une gamme de themes qui demandent a etre approfondis, par exemple : la distance et le deracinement, la beaute en son caractere mortel, la veille et l'attente, et le role de l'inspiration dans l'esthetique de hopkins. La decreation weilienne unifie ces fils divers de la lecture : la poesie de hopkins est le lieu ou se rencontrent "la pesanteur et la grace"This thesis offers an interpretative reading of the poetry of gerard manley hopkins (1844-1889) through the (chiefly) religious aspect of the thought of simone weil (1909-1943). We define the thesis title's two keywords, and give an account of their history. Simone weil's thought lends itself to the task of interpreting hopkins's poetry in a notably apt way she expresses her thought in metaphorical language, and at the heart of its multiple ramification lies her most unique spiritual insight : the concept of decreation. We explore the parallels which may be drawn between her thought and hopkins's, as found in the sermons and spiritual writings. It is on those grounds that hopkins's poetry is studied. An in-depth analysis of the wreck of the deutschland, which sets the tone for all the potry to come, shows how such key weilian notions as beauty, rupture, and the image of the scales may be used to interpret hopkins. An attempt is made to relate the formal choice of the pindaric ode to the poem's subject-matter. Simone weil's theology is brought to bear on the different experiences of god in the ode. In what follows, we set out to show possible ways in which god may be considered as decreating the poet and decreated by him. How is the self set forth, its presence and/or absence in the poems, and its negotiation with the divinity? we go back to the early poems to see how far creation and decreation may be found therein, and read the journals as a training-ground for attention, of which the later poems provide superb instances. A whole range of themes is highlighted by simone weil's thought and, we believe, requires articulation: among them, distance and uprooting; the mortal danger of beauty; watchfulness, waiting and expectation; and the role of inspiration in hopkins's aesthetics. Simone weil's concept of decreation ties together these different strands: hopkins's poetry may be seen as a meeting-point of "gravity and grace"
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Chenavier, Robert. "L'évolution de la pensée de Simone Weil sur le rôle du travail dans la vie de l'individu et dans celle de la société." Grenoble 2, 1997. http://www.theses.fr/1997GRE29042.
Full textAbstract:
Le travail occupe le centre de l'analyse philosophique, chez simone weil, depuis ses premiers essais, rediges alors qu'elle etait eleve d'alain, jusqu'aux derniers ecrits spirituels. Prolongeant les analyses de "l'ecole francaise de la perception", simone weil developpe l'idee que la perception vraie - celle qui permet de faire l'epreuve de la necessite a travers les impressions - est le travail. Cette perspective philosophique - nourrie de descartes et de marx, interlocuteurs a la fois convoques et critiques - est reprise a chaque etape de la pensee weilienne, dans des textes plus militants ou dans des ecrits de reflexion politique, pour montrer que, quel que soit le nom qu'on lui donne - democratie, socialisme, "civilisation fondee sur la spiritualite du travail" - le travail constitue le centre de toute conception d'un ordre social souhaitable. La notion de travail permet de relier les differentes etapes de la philosophie de l'auteur, le franchissement d'un seuil, a plusieurs reprises, n'impliquant de sa part ni rupture ni reniement. Il s'agit toujours de perfectionner la methode de lecture, afin de prendre contact avec les differents niveaux de la realite, saisis dans leur verite. En explorant d'une maniere platonicienne les niveaux de l'etre et les degres de connaissance, simone weil presente le travail comme ce qui permet de faire l'epreuve de la veritable articulation entre liberte et necessite, du consentement a la necessite, du malheur et de la beaute du monde. En faisant un bon usage de ces epreuves, on peut atteindre le domaine de la realite surnaturelle. Par la voie de l'analogie et du symbole, realises dans les metiers, le travailleur serait le mieux place pour atteindre la forme superieure de l'attention intuitive, et pour renouer le pacte de l'esprit avec l'univers, pris comme "metaphore reelle" dont dieu serait le supreme poeteWork has been at the core of simone weil's philosophical analysis, from her first essays, written when she was a pupil of alain, down to her last spiritual works. While carrying on with the analysis of "the french school of perception", simone weil develops the idea that real perception - the one that enables one to test necessity through impressions - is work. This philosophical prospect - nurtured by descartes and marx, interlocutors both summoned and criticized - is taken up at every stage of the weilian philosophy, in more committed texts or political works, in order to show that, whatever name it is given - democracy, socialism, "civilization founded on the spirituality of work" - work is the core of all conception of a desirable social order. The notion of work makes it possible to connect the different stages of the author's philosophy, for crossing a threshold, in several occasions, implies neither discontinuance nor denial from her. What always matters is to improve the method of reading, in order to get in touch with the different levels of reality, apprehended in their true identity. While exploring in a platonician manner the levels of the being and the degrees of knowledge, simone weil presents work as what enables one to test the real articulation between liberty and necessity, the consent to necessity, the world's unhappiness and beauty. By making good use of these tests, the field of supernatural reality can be attained. Through analogy and symbol, achieved in the crafts, the workman would be in the best position to reach the superior form of intuitive attention and to renew the pact between the mind and the universe, taken as "true metaphor" whose supreme poet would be god
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Cullen, Helen E. "Simone Weil: The development of her philosophical anthropology through a study of her life and thought." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9639.
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This thesis develops a consistent view of Simone Weil's philosophical anthropology through a study of her life and thought, and how one informs the other. I demonstrate that there is a change in Simone Weil's conception of human nature from her early thought to her later thought. However, my thesis shows that this change is a development rather than a divergence in her thinking. The thesis demonstrates that Simone Weil's philosophical anthropology remains consistently dualistic throughout her writings. This dualism changes from a mind-body dualism to a dualism that places mind within a carnal part of the soul, and establishes an eternal part of the soul as the essence of human nature. My exposition demonstrates the conception of human nature developed in her early work. Then I show how this conception forms the basis of a critique of Marxism. I present her position that a liberated society for the workers must be organized around the dualistic conception of human nature. Work with a method is conceived as an intellectual, physical, and ultimately, spiritual practice that restores labour to a principal place in a free society. I demonstrate that a free society based on Simone Weil's philosophical anthropology came to mean to her a redirecting of Western culture so as to include the other dimensions of human nature: the continuity of time transmitted through tradition of identical thought; an understanding of our place in the order of the universe; and a true conception of our relation to God. The fully developed vision of the human being in Simone Weil's later work includes a conception of the State as a metaxu (intermediary). The function of the State as metaxu is elaborated in an inquiry into the uprooted human and political conditions of her time. This thesis maintains that Simone Weil holds, throughout her work, to the ideal of a society that enhances human nature by making manual labour its spiritual core.
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Maxwell, Catherine Anne. "A comparative study of form and theology in the works of Flannery O'Connor and Simone Weil." Thesis, University of Leeds, 1998. http://etheses.whiterose.ac.uk/2320/.
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In this comparative study of the form and theology of Flannery O'Connor and Simone Weil I interrogate how Weil's philosophical writings and her theology illuminate O'Connor's use of both narrative and non-fictional forms, and her Catholicism. The Introduction analyses how Weil's concept of superposed reading provides a new method of approaching both O'Connor, her writings, and O'Connor studies, and focuses on how such apparently different women interconnect. Chapter One explores how both Weil and O'Connor attempt to write their theologies on the souls of their readers yet are each subject to constraints imposed by form. Weil's concept of locating equilibrium between incommensurates is discussed, and her distinctively philosophical approach to fictions and fictionality is used to investigate O'Connor's notion of prophetic fictions and the writer's role. Chapter Two assesses how both writers revivify Christian paradoxes. Weil's monstrous concept of affiiction, and O'Connor's use of the grotesque genre to jolt secular man into an awareness of the sacred are scrutinised. Chapter Three studies how both writers consider an encounter between God and man is possible through the action of grace. My Conclusion interrogates how Weil's work can deepen our understanding of O'Connor's writings, and examines how successful O'Connor is at realising a truly Christian literature. I conclude that despite being a writer of powerful fictions, O'Connor can not be totally successful in her mission as writer-prophet because ultimately fiction escapes orthodoxy.
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Cherubini, Davide <1993>. "Lo sguardo che salva. Alcune considerazioni intorno al tragico e all'opera Venezia salva di Simone Weil." Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/12815.
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Con il presente lavoro mi sono proposto di mostrare la connessione tra l'opera di Simone Weil Venezia salva e una certa riflessione attorno al tragico e alla tragedia. La tesi può quindi essere vista come la congiunzione di due momenti o nuclei tematici. Da un lato la riflessione sul tragico, ricostruita attraverso una panoramica selettiva di alcuni dei suoi momenti filosoficamente più emblematici e maggiormente utili a preparare il piano del discorso per le successive considerazioni weiliane. Dall'altro la tragedia di Simone Weil, di particolare interesse per almeno due motivi: il suo essere vera e propria testimonianza del pensiero della filosofa francese, racchiudendone e dispiegandone i concetti fondamentali con una forza e una chiarezza senza pari; il suo collocarsi problematicamente come operazione moderna dichiaratamente ispirata ad alcuni canoni della tragedia attica. A questa altezza si compie quindi l'innesto tra i due motivi del presente lavoro, e si giustifica così anche il taglio selettivo apportato alla prima parte. L'ultima sezione è dedicata all'approfondimento di questo contatto, articolandosi in due momenti: a una prima parte dedicata all'analisi filosofica di Venezia salva segue una seconda parte incentrata sull'esposizione dei rapporti che il tragico weiliano intreccia con le riflessioni sul medesimo tema svolte nel primo capitolo. Alla luce dei risultati ottenuti la conclusione si propone come momento per interrogarci nuovamente sul legame che intercorre tra tragedia (almeno secondo la chiave di lettura da me adoperata) e vita umana, ovvero sul grado di attualità del fenomeno tragico.